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GLOSSARY OF HELLENIC THEISTIC TERMINOLOGY

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Adámastos - (adamastus; Gr. ἀδάμαστος, ΑΔΑΜΑΣΤΟΣ. Adjective.) invincible; epithet of Gods.

Adeisíthæos - (adeisitheos; Gr. ἀδεισίθεος, ΑΔΕΙΣΙΘΕΟΣ. Adjective.) impious.

Aeigenetes - See Aeiyænǽtis.

Aeithalís – (aeithales; Gr. ἀειθαλής, ΑΕΙΘΑΛΗΣ. Adjective.) ever-green, always blooming; epithet of the Gods.

Aeiyænǽtis - (aeigenetes; Gr. ἀειγενέτης, ΑΕΙΓΕΝΕΤΗΣ. Noun.) of the Gods: everlasting.

Aeiyænís - (aeigenes; Gr. ἀειγενής, ΑΕΙΓΕΝΗΣ. Adjective.) eternal

Aeizoös - (Gr. ἀείζωος, ΑΕΙΖΩΟΣ. Adjective. fem. & masc.) living forever.

Aeolomorphus - See Aiolómorphos.

Aeonius - See Aióhnios.

Æpipháneia - (epiphaneia; Gr. ἐπιφάνεια, ΕΠΙΦΑΝΕΙΑ. Noun.) manifestation of a divinityadventa manifestation of divine power. The word can also be used to indicate sacrifices for such a manifestation.

Æpivatírion - (Epibaterion; Gr. Ἐπιβᾰτήριον, ΕΠΙΒΑΤΗΡΙΟΝ. Noun.) festival to celebrate the appearance or manifestation of a God.

Ærannós - (erannos; Gr. ἐραννός, ΕΡΑΝΝΟΣ. Adjective.) lovely, epithet of Gods.

Æratós – (eratus; Gr. ἐρατός, ΕΡΑΤΟΣ. Adjective.) lovely, beloved; epithet of all Gods.

Ærázmios – (erasmius; Gr. ἐράσμιος, ΕΡΑΣΜΙΟΣ. Adjective.) lovely, beloved; epithet of all Gods.

Aglaótimos – (aglaotimus; Gr. ἀγλαότιμος, ΑΓΛΑΟΤΙΜΟΣ. Adjective.) splendidly-honored; epithet of all Gods.

Agnós – (hagnos; Gr. ἁγνός, ΑΓΝΟΣ) holy, pure; major epithet of all the Gods.

Agnosticism is the belief that definitive knowledge of the existence of Gods is likely unknowable. Agnosticism is often equated with atheism, but they are different beliefs.

Ágrios – (agrius; Gr. ἄγριος, ΑΓΡΙΟΣ. Adjective.) wild, savage, living in the fields; epithet of various deities.

Äídios - (aïdios; Gr. ἀΐδιος, ΑΙΔΙΟΣ. Adjective.) everlastingeternal.

Aieigenetis - See Aeiyænǽtis.

Aieiyænǽtis - See Aeiyænǽtis.

Aióhnios – (aeonius; Gr. αἰώνιος, ΑΙΩΝΙΟΣ. Adjective.) eternal.

Aiolómorphos – (aeolomorphus; Gr. αἰολόμορφος, ΑΙΟΛΟΜΟΡΦΟΣ. Adjective.) ability to change form; epithet of many deities.

Amartía - (Gr. ἁμαρτία, ΑΜΑΡΤΙΑ. Noun.)  a transgression against a God, the Gods, or nature.

Amphithalís - (amphithales; Gr. ἀμφιθαλής, ΑΜΦΙΘΑΛΗΣ. Etym. ἀμφι “on both sides” + θαλής “thriving, blooming.” Adjective.) We see this adjective particularly referring to children participating in religious festivals, an amphithalís-boy, both of whose parents are alive, signifying a child of good fortune. Such boys were used at the Pyanǽpsia (Πυανέψια) and other festivals to carry the Eiræsióhni (Εἰρεσιώνη), a decorated branch of olive having religious significance, to the temple. The word can apply to anything or anyone who is abundant, such as Gods or fortunate men.

Amvrosía - (ambrosia; Gr. ἀμβροσία, ΑΜΒΡΟΣΙΑ. Noun.) - Amvrosía (immortality) is the food of the Gods, the food that doves bring to Zefs (Zeus; Gr. Ζεύς) from the west; nǽktar (νέκταρ) is their drink.
- Amvrosía is the anointing oil of the Gods which will preserve the flesh of a corpse.
- Amvrosía is the food of the horses of the Gods.

Ámvrotos - (ambrotus; Gr. ἄμβροτος, ΑΜΒΡΟΤΟΣ. Etym. from ἀμβροσία. Adjective.) immortal.

Ánassa – (Gr. ἄνασσα, ΑΝΑΣΣΑ. Noun.) queen; epithet of Goddesses.

Ánax - (Gr. ἄναξ, ΑΝΑΞ. Noun.) kinglordmaster; epithet of Gods.

Aner - See Anír.

Ángælos - (angelos; Gr. ἄγγελος, ΑΓΓΕΛΟΣ. Noun.) messengerangel, semi-divine being.

Angkhíthæos - (angchitheos; Gr. ἀγχίθεος, ΑΓΧΙΘΕΟΣ. Adjective.) godlike.

Animism is the belief that everything, animate and inanimate, has a soul or a spiritual essence.

Anír - (aner; Gr. ἀνήρ, ΑΝΗΡ. Noun.) man, in contrast to Gods.

Anthrohpodaimohn - (Anthropodaemon; Gr. Ἀνθρωποδαίμων, ΑΝΘΡΩΠΟΔΑΙΜΩΝ. Noun.) a soul who was previously mortal, but which has been deified

Aphtharsía - (aphtharsia; Gr. ἀφθαρσία, ΑΦΘΑΡΣΙΑ. Noun.) the state of immortality.

Áphthartos - (aphthartus; Gr. ἄφθαρτος, ΑΦΘΑΡΤΟΣ. Adjective.) eternal and incorruptible.

Archetypal polytheism is the belief that Gods represent psychological archetypes, an idea associated with the German theorist of psychology, Carl Gustav Jung.

Árriktos – (arrektus; ἄρρηκτος, ΑΡΡΗΚΤΟΣ. Adjective.) indestructible; epithet of deities.

Áthæos - (atheos; Gr. ἄθεος, ΑΘΕΟΣ. Etymology: α “no” + Θεός “God.” Adjective.) atheist, or abandoned by Gods.

Athæótis - (atheotes or atheism; Gr. ἀθεότης, ΑΘΕΟΤΗΣ. Noun.) atheism.

Athánatos - (Gr. ἀθάνατος, ΑΘΑΝΑΤΟΣ. Adjective.) immortal, deathless, this being a major epithet of the Gods. While our souls and those of all mortal beings are also immortal, we are subject to the cycle of births and deaths, a cycle which is involuntary; therefore we are called vrotós (βροτός), mortal, because our bodies die. We are not free, but are chained to the procession of lives and deaths, but the Gods have transcended the birth and death of the body; they are free, and are thus called athánatosdeathless.

Atheism (ἀθεότης) is the belief that no Gods exist at allAtheism may be compared to agnosticism; where agnosticism is an unresolved state, atheism is a conviction.

Autotheism is a belief in the possibility of self-deification or divinization. Orphism, Buddhism, Hinduism, and even certain beliefs of (mostly Eastern Orthodox) Christianity (apotheosis) all speak of forms of autotheism.

Axióthæos - (axiotheos; Gr. ἀξιόθεος, ΑΞΙΟΘΕΟΣ. Adjective.) worthy of God.

Baccheion – See Vakkheion.

Basileia – See Vasíleia.

Bromius – See Vrómios.

Brotos - See Vrotós.

Chthonic - See Khthónios.

Coiranus - See Kíranos.

Crataeus - See Krataiós.

Crocopeplus - See Krokópeplos.

Curotrophus – See Kourotróphos.

Daimohn - (daemon; Gr. δαίμων, ΔΑΙΜΩΝ. Plural is δαίμονες. Noun.) Daimohn is a neutral term which can be used to refer to a God or the soul of any being when separated from its mortal body.

Deisidaimonía - (deisidaemonia; Gr. δεισιδαιμονία, ΔΕΙΣΙΔΑΙΜΟΝΙΑ. Noun.) fear of the Godssuperstition.

Deism – Deism is the belief that the existence of God is self-evident and that this gnosis is available to anyone, independent of texts, and that this divine being created the world. Deists usually believe that God does not intervene in human affairs. Deism was very popular amongst intellectuals on both sides of the Atlantic during the Enlightenment, the period from the life of Francis Bacon (1562–1626) through the 1800s. Many of the founding fathers of the United States espoused Deist views; some of these, who either were Deists or were heavily influenced by Deism, are Thomas Jefferson, Benjamin Franklin, James Madison, and Thomas Paine.

Diceros – See Díkærohs.

Díkærohs – (diceros; Gr. δίκερως, ΔΙΚΕΡΩΣ. Adjective and noun.) two-horned; epithet of all Gods, for the Aithír flows out each side of their heads, appearing something like horns.

Diphÿís – (diphues; Gr. διφυής, ΔΙΦΥΗΣ. Adjective.) having two-natures; epithet of many Gods for reasons particular to the individual deity.

Dualism is the belief that all of reality can be defined as two-natured, such as good-evil, mind-matter, etc. Dualism is an idea which has been applied to theism, but it can be used as a tool to classify various systems.

Epibaterion - See Æpivatírion.

Epiphaneia - See Æpipháneia.

Epopter - See Æpoptir.

Erannus - See Ærannós.

Erasmius - See Ærázmios.

Eratus - See Æratós.

Hagnos – See Agnós.

Hard-polytheism is the belief in many Gods who are not simply emanations of one God. These deities are personal, sentient entities and are not merely personifications of nature or archetypes.

Henopolytheism is the belief and worship of one pantheon of deities while not denying the existence of other pantheons.

Henotheism is the belief in or cultus to one God while not denying the existence of others.

Heroön - See Iróön.

Hierothalles – See Iærothallís.

Himerus - See Ímæros.

Iærothallís – (hierothalles; Gr. ἱεροθαλλής, ΙΕΡΟΘΑΛΛΗΣ. Adjective.) blooming in holiness; epithet of deities.

Ímæros – (himerus; Gr. ἥμερος, ΗΜΕΡΟΣ. Adjective.) gentle, civilized; epithet of Gods.

Imíthæos - (Hemitheos; Gr. Ἡμίθεος, ΗΜΙΘΕΟΣ. Noun.)  a Demigod.

Írohs - (Hero; Gr. Ἥρως, ΗΡΩΣ. The plural is Ἥρωες. Noun.) Hero, Demigod.

Iróön - (Heroön; Gr. Ἡρῷον, ΗΡΩΟΝ. Noun.) The Iróön is a shrine of an Írohs (Hero; Gr. Ἥρως), a demi-God.

Isóthæos - (isotheos; Gr. ίσόθεος, ΙΣΟΘΕΟΣ. Adjective.) godlike, epith. of Heroes.

Kallikǽras - (calliceras; Gr. καλλικέρας, ΚΑΛΛΙΚΕΡΑΣ. Noun. Etym. κάλλος "beauty" + κέρας "horn.") Any God, without exception, may be called Kallikǽrasof beautiful horns, for all the Gods have a glorious effusion of Aithír flowing on either side of their heads, which, to us, look something like horns.

Katáthæos - (catatheos; Gr. κατάθεος, ΚΑΤΑΘΕΟΣ. Adjective.) godly.

Khthónios – (Chthonius or Chthonic; Gr. χθόνιος, ΧΘΟΝΙΟΣ. Adjective.) earthy, of the earth (not under the earth which is ὑποχθόνιος); epithet of various deities.

Kíranos – (coiranus; Gr. κοίρανος, ΚΟΙΡΑΝΟΣ) lord, king; epithet of many deities.

Kouros - (Gr. Κοῦρος, ΚΟΥΡΟΣ. Literally: “boy” or “son.” Noun.) deified youth who died a valiant death.

Kourotróphos – (curotrophus; Gr. κουροτρόφος, ΚΟΥΡΟΤΡΟΦΟΣ. Adjective.) nurturer of the young, epithet of many deities, particularly but not always Goddesses.

Krataiós – (crataeus; Gr. κραταιός, ΚΡΑΤΑΙΟΣ. Adjective.) powerful, mighty; epithet of the Gods.

Krokópeplos – (crocopeplus; Gr. κροκόπεπλος, ΚΡΟΚΟΠΕΠΛΟΣ) adorned with a saffron-colored (yellow) robe, epithet of various Goddesses.

Luter - See Lytír.

Lýsiï Thæí - (Lysioi Theoi; Gr. Λύσιοι Θεοί, ΛΥΣΙΟΙ ΘΕΟΙ. Pronounced: LEE-see-ee thay-EE) The Gods of Deliverance.

ἀλλ᾽, ὦ φίλε, φήσει λογιζόμενος, αἱ τελεταὶ αὖ μέγα δύνανται καὶ οἱ Λύσιοι Θεοί, ὡς αἱ μέγισται πόλεις λέγουσι καὶ οἱ θεῶν παῖδες ποιηταὶ καὶ προφῆται τῶν θεῶν γενόμενοι, οἳ ταῦτα οὕτως ἔχειν μηνύουσιν.

 

"Yes, my friend, will be the reflection, but there are Mysteries and Atoning Deities, and these have great power. That is what mighty cities declare; and the children of the Gods, who were their poets and prophets, bear a like testimony." (Plátohn Πολιτεία [The Republic] 366a, trans. Benjamin Jowett, 1892.)

Lysimǽrimnos – (lysimerimnus; Gr. λυσιμέριμνος, ΛΥΣΙΜΕΡΙΜΝΟΣ. Adjective.) driving troubles away; epithet of various deities. 

Lytír – (luter; Gr. λυτήρ, ΛΥΤΗΡ. Noun. Pronounced: lee-TEER. Fem. is λύτειρα.) deliverer, savior; epithet of many Gods. Cf. Sohtír.

Mægalóhnimos – (megalonimus; Gr. μεγαλώνυμος, ΜΕΓΑΛΩΝΥΜΟΣ. Adjective. Etym. μέγας “great” + ὤνομα “name.”) renowned; epithet of all Gods.

Mægasthænǽs – (megasthenes; Gr. μεγασθενές, ΜΕΓΑΣΘΕΝΕΣ. Adjective.) of great strength; epithet of deities.

Mákar - (Gr. μάκαρ, ΜΑΚΑΡ. Adjective. masc. & fem. nom. sing. Plural is μάκαρες: Μάκαρες Θεοὶ, the Blessed Gods.) blessed, major epithet of the Gods, used frequently in the epics of Ómiros (Ὅμηρος). Sometimes the word can be applied to mortals, meaning happy, blissful, blessed.

Makariótis - (makariotes; Gr. μακαριότης, ΜΑΚΑΡΙΟΤΗΣ. Noun.) the basic characteristic of the Gods, that state of blessedness, happiness, and bliss.
- Makariótis is the blessed joy achieved by a Kouros (Κοῦρος) through valiant death.

Megalonimus - See Mægalóhnimos.

Megasthenes - See Mægasthænǽs.

Mnisíthæos - (mnesitheos; Gr. μνησίθεος, ΜΝΗΣΙΘΕΟΣ. Adjective.) remembering God, pious.

Monism is the belief that all phenomena are manifestations of a single principle. Although there are many manifestations of monism, the later forms of Platonism are good examples of it, philosophies such as Neoplatonism with its emphasis on the One.

Monotheism is the belief in and worship of only one God. Judaism, Christianity, and Islam are all monotheistic religions. Exclusivistic monotheism denies the existence of any other God but the one which the adherent professes; all others are declared false.

Mortós - (mortus; Gr. μορτός, ΜΟΡΤΟΣ. Adjective.) mortal. Cf. Thnitós and Vrotós.

Nyktǽrios – (nycterius; Gr. νυκτέριος, ΝΥΤΕΡΙΟΣ. Adjective.) nocturnal, epithet of various deities who were worshipped in the night or whose abilities are irrational.

Olbiodotes - See Olviodóhtis.

Olbiomoirus – See Olviómiros.

Olviodóhtis – (olbiodotes; Gr. ὀλβιοδώτης, ΟΛΒΙΟΔΩΤΗΣ. Noun.) giver of bliss; epithet of Gods.

Olviómiros – (olbiomoirus; Gr. ὀλβιόμοιρος, ΟΛΒΙΟΜΟΙΡΟΣ. Adjective.) blessed; epithet of any God. 

Ombrimothymus – See Omvrimóthymos.

Omvrimóthymos - (ombrimothymus; Gr. ὀμβριμόθυμος, ΟΜΒΡΙΜΟΘΥΜΟΣ) doughty; epithet of deities.

Ouranídai - (Uranidae; Gr. Ούρανίδαι, ΟΥΡΑΝΙΔΑΙ. Plural noun.) The Ouranídai are the progeny of Ouranós (Uranus; Gr. Οὐρανός) and Yi (Ge or Earth; Gr. Γῆ). Οὐρανίδης (singular) is a son of Ouranós.

Ouraníohnæs – (Uraniones; Gr. Οὐρανίωνες, ΟΥΡΑΝΙΩΝΕΣ. Plural noun.) the Sky-beings, i.e. the Gods.

Panentheism is the belief that God interpenetrates all of the Kózmos (Cosmos; Gr. Κόσμος), yet he transcends it.

Pangkratís – (pangcrates; Gr. παγκρατής, ΠΑΓΚΡΑΤΗΣ. Adjective.) all-powerful, epithet of many deities.

Pan-polytheism is the belief in eclectic syncretism between all pantheons of deities.

Pántheion - (Gr. πάνθειον, ΡΑΝΘΕΙΟΝ. Adjective.) τό πάνθειον: a temple or place consecrated to all (πάν) Gods.

Pántheios - (pantheios; Gr. πάνθειος, ΠΑΝΘΕΙΟΣ. Adjective.) of or common to all Gods.

Pantheism is the belief that the universe and all phenomena is the manifestation of God.

Phigólætros – (phigolectrus; Gr. φυγόλεκτρος, ΦΥΓΟΛΕΚΤΡΟΣ. Adjective.) virginal; epithet of the virgin Goddesses.

Philǽnthæos - (philentheos; Gr. φιλένθεος, ΦΙΛΕΝΘΕΟΣ. Adjective.) overflowing with the consequences of divinity.

Philóthæos - (philotheos; Gr. φιλόθεος, ΦΙΛΟΘΕΟΣ. Adjective.) loving Godspious.

Phohsphóros – (phosphorus; Gr. φωσφόρος, ΦΩΣΦΟΡΟΣ. Adjective.) bringing light, torch-bearing; epithet of many deities.

Phosphorus – See Phohsphóros.

Ploutodotír – (plutodoter; Gr. πλουτοδοτήρ, ΠΛΟΥΤΟΔΟΤΗΡ. Noun.) bestower of wealth; epithet of many Gods.

Plutodoter – See Ploutodotír.

Polýllistos – (polyllistus; Gr. πολύλλιστος, ΠΟΛΥΛΛΙΣΤΟΣ. Adjective.) beseeched by many prayers; epithet of the Gods.

Polýmorphos – (polymorphus; Gr. πολύμορφος, ΠΟΛΥΜΟΡΦΟΣ. Adjective.) having many forms, manifold; epithet of many deities.

Polyóhnymos – (polyonymus; Gr. πολυώνυμος, ΠΟΛΥΩΝΥΜΟΣ. Adjective.) worshipped by many names. Each deity has numerous names.

Polyolbus – See Polýolvos.

Polýolvos – (polyolbus; Gr. πολύολβος, ΠΟΛΥΟΛΒΟΣ. Adjective.) with many blessings.

Polýthæos - (polytheos; Gr. πολύθεος, ΠΟΛΥΘΕΟΣ. Adjective.) of or belonging to many Gods, polytheisticinclusive of many Gods.

Potheinotáti – (potheinotate; Gr. ποθεινοτάτη, ΠΟΘΕΙΝΟΤΑΤΗ. Adjective. This is the epic form of ποθεινός.) beloved, longed-for; epithet of all the blessed Gods.

Pótnia – (Gr. πότνια, ΠΟΤΝΙΑ. Noun.) queen, mistress; epithet of Goddesses.

Ptæróeis – (pteroeis; Gr. πτερόεις, ΠΤΕΡΟΕΙΣ. Adjective.) winged; epithet of various Gods.

Sæmnós - (semnos; Gr. σεμνός, ΣΕΜΝΟΣ. Adjective. Fem. = σεμνή. Neuter = σεμνό.) holy, divine.

Sceptuchus - See Skiptoukhos.

Semnos - See Sæmnós.

Single-pantheon polytheism is the belief in one pantheon of deities to the exclusion of othersSingle-pantheon polytheism may be contrasted to syncretism which see the deities of other pantheons as equivalent to those of one's own pantheon, but having different names.

Skiptoukhos – (sceptuchus; Gr. σκηπτοῦχος, ΣΚΗΠΤΟΥΧΟΣ. Adjective.) sceptered.

Soft-polytheism is a belief in many Gods, but these deities are in reality divine concepts, archetypes, or simply manifestations or aspects of one over-arching God.

Sohtír – (soter; Gr. σωτήρ, ΣΩΤΗΡ. Masculine noun. Fem. is σώτειρα.) savior, deliverer; major epithet of many deities. Cf. Lytír.

Soter - See Sohtír.

Syncretism, Religious - Religious syncretism tries to see the similarities between different religions and combining them, incorporating and merging deities from one system into another or even equating foreign deities with deities of one's parent religion.

Sýstasis - (sustasis; Gr. σύστασις, ΣΥΣΤΑΣΙΣ. Noun.) communication between a mortal and a divinity.

Thæá - (Thea; Gr. Θεά, ΘΕΑ. Noun.) Thæá is a Goddess (singular); it is the feminine of Thæós (Θεός). The plural of Θεά is Θέαιναι). See Thæí.

Thæí - (Theoi; Gr. Θεοί, ΘΕΟΙ. Plural noun. pronounced: thay-EE, [not THEE-oy]) the GodsThæí refers to all the Gods, whether thought of as masculine or feminine. Thæí is the plural of Thæós.

Thæíkolos - See Thæokólos.

Thæíos - (theios; Gr. θεῖος, ΘΕΙΟΣ. Adjective.) holy, godlike, or divinebelonging or sacred to a God

Thæodikía - (theodicy; Gr. θεοδικία, ΘΕΟΔΙΚΙΑ. Modern Greek noun. Etym. Θεός “God” + Δίικη “Justice.”) explanation of why evil exists in a Kózmos in which Gods are sovereign.

Thæodosía - (theodosia; Gr. θεοδοσία, ΘΕΟΔΟΣΙΑ. Noun.) an offering to Gods.

Thæodromǽoh - (theodromeo; Gr. θεοδρομέω, ΘΕΟΔΡΟΜΕΩ. Verb.) living in piety.

Thæoeidís - (theoeides; Gr. θεοειδής, ΘΕΟΕΙΔΗΣ. Adjective.) godlike

Thæogonía (Theogony; Gr. Θεογονία, ΘΕΟΓΟΝΙΑ. Noun. Θεοί "Gods" + γέννα "birth.") story telling the genealogy or birth of the Gods.

Thæógonos - (Theogonos; Gr. θεόγονος, ΘΕΟΓΟΝΟΣ. Adjective.) literally born of God, therefore divine.

Thǽoh - (theo; Gr. θέω, ΘΕΩ. Verb.) Thǽoh is a Greek word which means to run. Etymologically, according to Plátohn (Plato; Gr. Πλάτων), θέω is related to all of the following words which refer to divinity: ΘεάΘεός, Θεοί, etc. The Thæí (Gods) are like Ílios (Helios, the Sun; Gr. Ἥλιος) who "runs his course." The mystical meaning of the word is that a Thæós (God) or Thæá (Goddess) is a Divine Horse, the progressed soul who quickly runs to or accomplishes his goal

"I therefore conjecture as follows: - It appears to me that the most ancient of the Greeks, or the first inhabitants of Greece, considered those only as Gods, which are esteemed such at present by many of the Barbarians; I mean, the sun and the moon, the earth, the stars and the heavens. As they therefore perceived all these running round in a perpetual course, from this nature of running they called them Gods (ed. Θεοὺς, Θέοντας); but afterwards, understanding that there were others besides these, they called all of them by the same name..." (Plátohn Κρατύλος 397c-d; trans. Thomas Taylor.)

Thǽoh also means, in ancient Greek, to shine or glow, for the Gods are beings of great light and wisdom, illuminating everything they touch and consider. 

Thæokólos - (theokolos; Gr. θεοκόλος, ΘΕΟΚΟΛΟΣ = θεήκολος. Noun.) a priest. In our tradition, anyone who officiates (i.e. reads hymns) at ritual is a priest or priestess but once the ritual is concluded, we are no longer a priest/priestess.

Thæológos - (theologos; Gr. θεολόγος, ΘΕΟΛΟΓΟΣ. Plural is θεολόγοι. Noun.) theologian.

Thæoloyía - (theologia; Gr. θεολογία, ΘΕΟΛΟΓΙΑ. Noun.) theology.

Thæopháneia - (Theophania; Gr. Θεοφανεια, ΘΕΟΦΑΝΕΙΑ. Noun.) divine vision, the appearance of a God to a mortalThæopháneia rarely occurs, even in the lives of the greatest of men. If a God does deem it necessary to appear to a mortal, it is highly unusual that this would occur in the waking state; such an appearance will usually appear in the state between dreaming and waking, or in a dream itself. The contents of such dreams, if genuine, are always important and they must be interpreted.

Thæós - (Theos; Gr. Θεός, ΘΕΟΣ. Noun. Pronounced: thay-OHS. Plural is Θεοί.) Thæós is a GodThæós is the singular, masculine word; Thæí is plural.

Thæósdotos - (theosdotos; Gr. θεόσδοτος, ΘΕΟΣΔΟΤΟΣ. = θεόδοτος. Adjective.) given by the Gods, inspired by divinities.

Thæosǽveia - (theosebeia; Gr. θεοσέβεια, ΘΕΟΣΕΒΕΙΑ. Noun.) fear of God, respect for the power and wishes of the Gods.

Thæosævís - (theosebes; Gr. θεοσεβής, ΘΕΟΣΕΒΗΣ. Adjective.) fearing Godpious.

Thæosophía - (theosophia; Gr. θεοσοφία, ΘΕΟΣΟΦΙΑ. Noun.) wisdom of divine things.

Thæspidäís - (thespidaës; Gr. θεσπιδαής, ΘΕΣΠΙΔΑΗΣ. Adjective.) ignited by a God, prodigious or remarkable.

Theiódomos - (Gr. θειόδομος, ΘΕΙΟΔΟΜΟΣ. Adjective.) constructed by a God or Gods. Cf. Theiopayís.

Theiopayís - (theiopages; Gr. θειοπαγής, ΘΕΙΟΠΑΓΗΣ. Adjective.)  made by the Gods. Cf. Theiódomos.

Theism - Theism is the belief in Gods or a God.

Thnitós - (thenitos; Gr. θνητός, ΘΝΗΤΟΣ. Adjective.) mortal, subject to the painful circle of birthsCf. Mortós and Vrotós.

Titán - (Gr. Τιτάν. Noun. Plural is Titánæs or Titans; Gr. Τιτᾶνες) Please see the article on the Titánæs.

Vakkheion – (Baccheion; Gr. Βακχεῖον, ΒΑΚΧΕΙΟΝ = Βάκχειος. Adjective.) of Diónysos; epithet of the Gods because they promote the providence of Zefs (Zeus), the Mysteries of Diónysos which free souls of the sorrowful circle of births.

Vasíleia - (basileia; Gr. βασίλεια, ΒΑΣΙΛΕΙΑ. Noun.) queen; epithet of Goddesses.

Vrómios – (Bromius; Gr. Βρόμιος, ΒΡΟΜΙΟΣ. Noun [a name of Diónysos] and adjective [of Diónysos].) Dionysian; epithet applied to many deities because they participate in the providence of Zefs, the Mysteries of Diónysos, to enable mankind to escape the sorrowful circle of births.

Vrotós - (brotos; Gr. βροτός, ΒΡΟΤΟΣ. Βροτός is masc. singular; βροτοί is masc. plural. Βροτή is fem. singularβροταί is fem. plural. Noun.) Vrotós is mortal man, subject to the death of the body and subject to palingænæsía (παλιγγενεσία), the sorrowful procession of rebirths. Cf. Athánatos, Mortós, Thnitós.

Záthæos - (zatheos; Gr. ζάθεος, ΖΑΘΕΟΣ. Adjective.) very sacreddivine, usually of places.

Zoöyænís - (zoögenes; Gr. ζῳογενής, ΖΩΙΟΓΕΝΗΣ. Adjective.) literally: born of animalmortal.



The story of the birth of the GodsOrphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

Introduction to the Thæí (the Gods): The Nature of the Gods.
How do we know there are Gods? Experiencing Gods.



The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia; Gr. Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. Ὀρφεύς).




PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as 

, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.


The story of the birth of the Gods: Orphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: 

Pronunciation of Ancient Greek            

 

Transliteration of Ancient Greek            

 

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